All praise is due to Allaah and may the salaat and salaam be upon the Messenger. To proceed: We are pleased to present SayyidQutb.Com, a resource which aims to educate Muslims about the revival of the madhhab of the Khawaarij in the 20th century at the hands of an enemy of the Uncle of the Believers, Mu'awiyah (radiallaahu anhu), one poisoned with materialist secular philosophies whose influences and effects came through in his writings in the form of malice and hatred towards the choicest of Companions, takfir of them and revilement of them, namely, Sayyid Qutb. Qutb maintained this position towards Mu'awiyah and Amr bin al-Aas (radiallahu anhum) and the Banee Umayyah in his books till the end of his life, indicating that he resented and stubbornly rejected the advice of Shaykh Mahmood Shakir who had cautioned him in a series of public articles in 1952.

Introduction

This is a growing resource on the aqidah (creed), manhaj (ideology) and fikr (ideology) of Sayyid Qutb, an Ash'ari, Jahmi, Rafidi, Khariji from 20th century Egypt (a land in which saint and grave-worship was entered by the Baatiniyyahubaydiyyah a thousand years ago and still remains today). Qutb is one of a number of misguided "thinkers" of the 20th century (others are Hasan al-Banna, Abu A'laa Mawdudi and Taqi al-Din al-Nabahani) who were affected by the practical (and in some cases ideological) elements of Marxism, Socialism, Ba'thism, Communism which they incorporated and came up with their own versions and methodologies of reform - all of which required revolutions of sorts to achieve the desired objective. Hasan al-Banna came up with the mass-populist version, which is to gather everyone together into one big lump and to mobilize them in a revolution to establish a khilafah for social, political and economic change. Abu A'la Mawdudi wrongly portrayed the methodology of the Prophets as being one of revolutions to topple the tyrants, and he adopted a party-politics approach. Sayyid Qutb took the Leninist approach of a small band of elitist vanguards who engineer a coup or revolution (and as for everyone else besides them, they are all apostates). Taqi al-Din al-Nabahani drew from his Ba'thist and Nationalist experience and took the approach of a very rigid, tight, disciplined party (modelled on Ba'thist, Communist parties) that would work for an ideological and practical revolution to establish the khilafah. All of these people (and many others) who brought this poison of "fikr" (ideology) are the descendants of those who brought the poison of "kalaam" into the Ummah in the second century hijrah, the Ahl al-Kalaam from the Jahmiyyah, Mu'tazilah, Ash'ariyyah and others. All of these 20th century thinkers were Ash'aris and Mu'tazilis in their creed. Just like great battles raged in the second and third centuries between the Imaams of the Salaf (who followed the light of revelation in speaking about Allaah, His Names, and His Attributes) and those who brought the poison of "kalaam" into the Ummah (taking it from the Hellenized Jews, Christians and Sabeans), in the late 20th century (and to this day), a great battle rages between the followers of the methodology of the Prophets in da'wah and rectification and the followers of the practical elements (and in some cases ideological elements) of the ideologies of secular atheist Jews and other European Philosophers such as Karl Marx, Vladimir Lenin, Alexis Carrel, Martin Heidegger, Friedrich Nietzsche and others - many of which were focused around building mass-populist (nationalistic) movements and fermenting revolutions and coups with a view to establishing "social justice" and removing the tyranny of capital and authority. This is what came to ignorant, already-misguided (Ash'ari, Mu'tazili) so-called "Muslim thinkers" in the early to mid 20th century. Just like the Scholars of Ahl al-Sunnah were dealing with the effects of the innovation of kalaam by the Jahmiyyah for hundreds of years afterwards, today, the Scholars of Ahl al-Sunnah are still dealing - 60-80 years later - with all the false principles, foundations and methodologies that were devised as a result of the writings of these thinkers. These false principles, and methodologies are broadly divided into two arenas, one which relates to the rulers (removal and replacement of them as the ultimate goal to help establish Islam and restore justice), and one which relates to the innovators and sects (accommodation of them to help further the ultimate goal), and collectively, these individuals (Qutb, Banna, Mawdudi, Nabahani) and their party-politics created generations of deluded individuals and callers who misdiagnosed the true and real ills of the Ummah and who continue to suffer from the Qadari I'tizali poison in their outlook and approach.